DOCSLIB.ORG

Relationship with Religion in Uzbekistan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Relationship with Religion in Uzbekistan УДК 372.82 Ergashev Ulugbek Adhamovich, teacher of Fergana Polytechnic Institute RELATIONSHIP WITH RELIGION IN UZBEKISTAN Annotation: The article focuses on the importance of religion as a spiritual and social phenomenon and its unique role in the spiritual and moral upbringing of a harmoniously developed generation, and its teaching as a science in higher and secondary special educational institutions of the country. Key words: Religion, religious organizations, denominations, legal basis in the legislation, church, monastery, synagogue. ОТНОШЕНИЯ С РЕЛИГИЕЙ В УЗБЕКИСТАНЕ Аннотация: Статья посвящена значению религии как духовного и социального явления и ее уникальной роли в духовно-нравственном воспитании гармонично развитого поколения и его преподаванию как науки в высших и средних специальных учебных заведениях страны. Ключевые слова: религия, религиозные организации, конфессии, правовые основы в законодательстве, церковь, монастырь, синагога. Religion is a spiritual-social phenomenon and is one of the unique ways in which humanity understands reality. The question of the evolution of things and events in reality is not in its inner essence, but the influence of divine forces - a peculiar worldview, a form of belief, which is interpreted as the power, the will of Allah. Its uniqueness and attractiveness lies in the fact that the moral norms and instructions that must be followed by man have been adapted to the psyche of ordinary people and have not lost their significance for thousands of years as an inexhaustible influence on their feelings and thinking. It is no secret, therefore, that many developed countries today, including their political parties or any leading forces, work together with believers, religious organizations.In the domestic and foreign policy of our country, religion has been recognized as a part of our past and present, our culture, and our legislation has created a legal ________________________________________________________________ "Экономика и социум" №5(72) 2020 www.iupr.ru basis to protect it, taking into account its features such as goodness, peace, human life and unity for the greatest goals. These include, first of all, the Constitution of the Republic of Uzbekistan, the Law on Freedom of Conscience and Religious Organizations, the Order of State Registration of Religious Organizations in the Republic of Uzbekistan (June 20, 1998, No. 263), the Committee on Religious Affairs under the Cabinet of Ministers of the Republic of Uzbekistan. Resolution of the Cabinet of Ministers of the Republic of Uzbekistan “On Further Improvement of the Activities” (April 23, 2004, No. 196), “On Approval of the Regulations on Licensing of Religious Educational Institutions” (March 1, 2004, No. 99) He must have found it. ” The Committee on Religious Affairs under the Cabinet of Ministers of the Republic of Uzbekistan is responsible for the coordination of religious opportunities and conditions for religious activity in the Republic of Uzbekistan.- Ensuring interaction and cooperation between government agencies and religious organizations located in the country;- protection of the interests of religious organizations registered in the manner prescribed by law;- Implement a unified policy in addressing religious issues in accordance with the legislation on freedom of conscience and religious organizations;- Ensuring the equality of citizens regardless of their attitude to religion. The Committee on Religious Affairs is a public administration body that has the authority to resolve issues related to the activities of religious organizations. What is included in religious organizations are: religious communities, religious schools, mosques, churches, monasteries and synagogues. Religious organizations are usually formed for the purpose of performing prayers, ceremonies, and rituals together. It should also be borne in mind that such organizations are usually formed on the initiative of at least 100 citizens who have reached the age of 18 and are permanent residents of the Republic of Uzbekistan. Then it is registered in the Ministry of Justice of the Republic of Uzbekistan or its local bodies and acquires the status of a legal ________________________________________________________________ "Экономика и социум" №5(72) 2020 www.iupr.ru entity.However, at present, there are cases of organizing cells in remote areas, engaging in private, private religious education, which is not allowed in our legislation. Religious sciences are taught in religious schools (higher and secondary). Religious organizations have the right to establish religious educational institutions for the purpose of training religious personnel, and such educational institutions have the right to operate after registering with the Ministry of Justice of the Republic of Uzbekistan and obtaining the relevant license. Tashkent Islamic University, the only one in Central Asia, is a shining example of our idea. Currently, there are 16 religious organizations in the country. “... more than two thousand religious organizations, including the Muslim Board of Uzbekistan, the Muslim Board of Karakalpakstan, the Muslim Court of Karakalpakstan, Tashkent Islamic University, 10 madrassas, 2003 mosques, Russian Orthodox Church, Tashkent and Central Asian Diocese, Orthodox Seminary, Roman Catholic Church, Union of Evangelical Baptist Churches, Full Bible Christian Center, Christian Seminary, Uzbek Bible Society, 162 Christian Churches, 8 Jews and 8 Navy communities, 1 One Krishna Consciousness Society and one Buddhist temple have been registered. ” Of course, all conditions have been created in our country for them to hold religious ceremonies and events.All the religions of the world, by their very nature, promote the idea of goodness, calling people to honesty, purity, brotherhood, and compassion throughout their lives in this world. That is, no evil or wickedness can be expected from a person who has a deep understanding of the great Creator in his heart and who unconditionally obeys his calls. It should not be denied that in the education system of all developed countries, which fully understands this, there is a comprehensive approach to the study of their religion by citizens.The question arises, how can an ordinary citizen, who has not been able to enter a religious institution or any higher education institution, meet the needs of most of our young people in religious ________________________________________________________________ "Экономика и социум" №5(72) 2020 www.iupr.ru sciences, because not everyone can attend the same mosques, churches or synagogues? Or, why do so many young people who have just started praying want to return to the Khilafah era?We hope that a number of changes in our education system in recent years will shed some light on the above questions. In other words, the subject of "Religion" is now included in the curriculum of secondary schools, and students are taught about it. However, the teaching process, the level of knowledge of teachers, the level of demand, in the course of participation in the event for teachers of "Religion" in several districts of the region last school year, 28 teachers in the audience unanimously acknowledged: - We are historians, we know only the history of religions, religions In fact, we can hardly answer the delicate questions asked by the students in them. ” In higher education institutions, starting from the last academic year, “Fundamentals of Spirituality. The subject of "Religion" was abolished and replaced by the subject of "Religion" for only 18 hours. Most of the topics in the Model Plan are on the history of religions, while the rest are on religious extremism. In our opinion, it is necessary to allocate more hours for the teaching of such subjects and give them to graduates of the Islamic University, a prestigious educational institution of the Republic, which can analyze the most sensitive issues at a high level. Why does a schoolboy and a university student leave their school every Friday and go to mosques, because the imam of the mosque has a charm, a melody that tickles the tongue, and answers to many questions in his mind.It should also be noted that today's young people are well aware that it is very dangerous to enter certain cells, but it is no secret that they are caught in the trap of such cells on the Internet. We also read in the media that our young people are being captured on the borders of our country or Turkey in search of Syria, or how to fill the ideological gap in the minds of our young people working abroad, to increase their ideological immunity. would it be more effective to give, perhaps to prevent students from going to mosques every ________________________________________________________________ "Экономика и социум" №5(72) 2020 www.iupr.ru Friday after the second couple? ..As we always want our future to be peaceful and our skies to be clearer, we must pay special attention to the acquisition of religious knowledge by our young people, who are the builders of our future.In conclusion, the policy of our country has a free-democratic approach to religion, which is guaranteed by the Law on Freedom of Conscience and Religious Relations, ie the constitutional right of citizens to believe in any religion or not to believe in any religion. also confirms. References: 1. The Constitution of the Republic of Uzbekistan. 2. Spirituality. Glossary of basic concepts. T. 2010 y. 3. Internet site: andijon.adliya.uz. Law of the Republic of Uzbekistan. On freedom of conscience and religious organizations (new edition). ________________________________________________________________ "Экономика и социум" №5(72) 2020 www.iupr.ru .
Load more

Recommended publications
  • Challenges to Freedom of Religion in Post-Soviet Central Asian States
    MARCH 2016 Challenges to Freedom of Religion in Post-Soviet Central Asian States Religious Freedom Initiative Mission Eurasia VITALIY V. PROSHAK AND EVGENY GRECHKO www.MissionEurasia.org Challenges to Freedom of Religion in Post-Soviet Central Asian States Analytical Report Vitaliy V. Proshak and Evgeny Grechko Publication of Mission Eurasia Religious Freedom Initiatives March 2016 Foreword This year the global community marks 25 years since the disintegration of the USSR, which gave 15 Soviet socialist republics the freedom to determine their own political, economic, and religious identities. This includes the five former Soviet republics in the pre-dominantly Muslim region known as Central Asia, which share geographical borders and the same Soviet political and economic system that propagated atheism for more than 70 years. When the USSR collapsed, the religious groups most actively involved in outreach in Central Asia—evangelicals—were given the unprecedented opportunity to grow by reaching across ethnic boundaries with Christian values. However, this region’s deep historical Muslim roots joined with the vestiges of Soviet authoritarianism to establish strict control over the religious sphere and prevent the establishment of new democracies. It is interesting to note that the leaders of most Central Asian countries today are the same leaders who were in power in these countries during the Soviet era. Governments of the countries in Central Asia understand the threat that all religions, including radical Islam, pose to their power. For this reason, they have enacted legislation that strictly controls every aspect of religious life. Christianity, especially the evangelical church, has suffered the most, both because of its rejection by the predominantly Muslim culture and its outward focus on society.
    [Show full text]
  • Islam in Kazakhstan and Kyrgyzstan Through the Lens of Public Opinion Surveys
    38 Junisbai, Junisbai, And Zhussupov Chapter 2 Junisbai, Junisbai, and Zhussupov Two Countries, Five Years: Islam in Kazakhstan and Kyrgyzstan Through the Lens of Public Opinion Surveys Barbara Junisbai, Azamat Junisbai, and Baurzhan Zhussupov At least since the 1990s, policymakers and scholars have been tracking the growing salience and practice of Islam in Central Asia.1 The region’s govern- ments and policymakers, as well as their Western counterparts, are primarily concerned about the implications of religious revival, particularly the political implications.2 For example, how can (and is) Islam be(ing) used to undermine or promote political stability?3 How does Islam challenge or bolster regime legitimacy and durability?4 And what aspects of Islam should be excluded from or incorporated into the official nation-building project?5 Scholars share these interests, with a prominent strand of research investigating the interplay between regime politics and religiosity.6 Still other studies of Islam in Central 1 S. Akiner, “The Politicisation of Islam in Postsoviet Central Asia,” Religion, State, and Society, 3, no. 2 (2003): 97–122. 2 M. Karim, “Globalization and Post-Soviet Revival of Islam in Central Asia and the Caucasus,” Journal of Muslim Minority Affairs, 25, no. 3 (2010): 439–448; International Crisis Group, “Is Radical Islam Inevitable in Central Asia?” (2003). 3 E. McGlinchey, “Islamic Revivalism and State Failure in Kyrgyzstan,” Problems of Post- Communism, 56, no. 3 (2009): 16–28. 4 M.Y. Omelicheva, “Islam in Kazakhstan: A Survey of Contemporary Trends and Sources of Securitization,” Central Asian Survey, 30, no. 2 (2011): 243–256; G.
    [Show full text]
  • Human Rights & the War on Terror
    R EVIEW D IGEST: H UMAN R IGHTS & T HE W AR ON T ERROR Uzbekistan1 by Chris Maggard The Central Asian republics have largely remained hidden from the world attention since they gained independence a decade ago. However, immediately following September 11th the region was brought into focus as a part of the US-led “War on Terror”. Uzbekistan became a full partner in this initiative when the government decided to allow the U.S. military full use of its territory in the invasion against Afghanistan . As Uzbek President Karimov has become willing to work with the West than neighboring countries, the debate in recent years has been how and to what extent, rather than whether or not the United States should commit resources to Uzbekistan and the rest of Central Asia. The West’s previous hesitance to work with these countries was based on their record of widespread human rights abuses and their refusal to bring about reform. No one denies that these abuses are still occurring. There is considerable difference of opinion about what should be done to bring about human rights reform and if this should be a requirement for continued U.S. and international involvement. Many fear that a partnership based solely on security needs without attention to human rights, equality and justice will legitimate the authoritarian governments of the region and ultimately lead to elevated levels of instability and repression there. Since 1999 , international observers and policymakers have often viewed Central Asia as swept up in a tide of Islamic fundamentalism. In his speech to Congress in September 2001, President George W.
    [Show full text]
  • Education and Change in Religious Practices in Uzbekistan
    Research Journal of Educational Sciences ______________________________________________ ISSN 2321-0508 Vol. 3(3), 1-5, April (2015) Res. J. Educational Sci. Education and Change in Religious Practices in Uzbekistan Sabina Mushtaq Research Scholar in Sociology, Centre of Central Asian Studies University of Kashmir, INDIA Available online at: www.isca.in, www.isca.me Received 18 th February 2015, revised 15 th March 2015, accepted 30 th March 2015 Abstract Islamic education in Uzbekistan had a long history like other sister republic states. Uzbekistan was a hub of Islamic learning from thousand years. Soviets tried to discard the religious activities from the life of the people of Central Asia and an example of which is that mosques, Churchs and other religious centres were banned and finally closed, and the same was the case with Islamic education. Soviets ideology was that religious activities or teaching gave an orthodox view about life which hinders the growth of development or change for betterment. The main reasons for changing religious practices in soviet were due to renaissance, growth of science, expansion of modern education, urbanization etc. Soviets succeeded in suppressing Islam in public life. However, in both suppression and repression conditions, Islam and Islamic education continued to survive in Central Asia including Uzbekistan. After obtaining independence Uzbek government assesses the content of Islam in public life through Islamic education and restores mosques and Churchs. Keywords: Education, religion, uzbekistan, people, society. Introduction Methodology Religious education in Uzbekistan lost their dynamism after the In the present research paper the study is mainly based on Timurid period and Russian conquest in the nineteenth century secondary data.
    [Show full text]
  • Traditional Folk Rituals and Ceremonies As Space for Agency, Power, and Harmony for Uzbek Women in Surkhandarya
    Traditional folk rituals and ceremonies as space for agency, power, and harmony for Uzbek women in Surkhandarya --------------------------------------------------------------------------------- Main Supervisor: Dr. Katrine Smiet (UU) Support Supervisor: Dr. Grazyna Zygadlo (UL) Submitted to the Graduate Gender Programme Department of Humanities, Utrecht University Mukaddas Primkulova January 2017 1 Abstract The belief in healing practices in rural areas in Uzbekistan was historically and socio- culturally constructed through textual and oral narratives for centuries. The Islamification of Central Asia in the eighth century had an effect in creating new forms of Islamic practices, known as Mystical Islam, at the core of which women played an essential role in keeping ancient knowledge and holding on to archaic practices. Women are often symbolised as preservers of rituals and culture, and also the victims of patriarchal discourse. This research focuses on exploring the practice of Islam in part to deal with gender role-based factors, interpersonal relationships, and healing relationships by transforming identities and self- empowering individuals through divine intervention. This thesis demonstrates how women exercise multi-dimensional empowerment by carrying out and participating in religious rituals. The research examines such ceremonies as Ehson, Bibi Seshanba, and Mushkul Kushod, whereby women socialise, share daily problems, and seek conflict resolution. These practices and stories of women show how healers transform women’s oppression, their suffering, and vulnerability to authority, agency, and empowerment, by creating a safe space for peace-building relationships. In socio-traditional discourse these religious practitioners, through different ceremonial practices, maintain moral order and promote traditional gender values, whereby they maintain peace in the communities. The research aims to highlight the healing practices in Surkhandarya, which historically experienced diverse religious practices.
    [Show full text]
  • Deaf Uzbek Jehovah's Witnesses: the Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan
    CREID WORKING PAPER Volume 2021 · Number 08 · June 2021 Deaf Uzbek Jehovah's Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan Dilmurad Yusupov About CREID The Coalition for Religious Equality and Inclusive Development (CREID) provides research evidence and delivers practical programmes which aim to redress poverty, hardship, and exclusion resulting from discrimination on the grounds of religion or belief. CREID is an international consortium, led by the Institute of Development Studies (IDS) and funded by UK aid from the UK Government. Key partners include Al-Khoei Foundation, Minority Rights Group and Refcemi. Find out more: www.ids.ac.uk/creid. Suggested citation Yusupov, D. (2021) Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan, CREID Working Paper 8, Coalition for Religious Equality and Inclusive Development, Brighton: Institute of Development Studies © Institute of Development Studies 2021 ISBN: 978-1-78118-809-5 DOI: 10.19088/CREID.2021.008 This is an Open Access paper distributed under the terms of the Creative Commons Attribution 4.0 International licence (CC BY), which permits unrestricted use, distribution, and reproduction in any medium, provided the original authors and source are credited and any modifications or adaptations are indicated. Available from: Coalition for Religious Equality and Inclusive Development (CREID), Institute of Development Studies (IDS), Brighton BN1 9RE,
    [Show full text]
  • Religious Affiliation and Famly Formation in Post-Soviet Central Asia
    RELIGIOUS AFFILIATION AND FAMILY FORMATION IN POST-SOVIET CENTRAL ASIA Kathryn H. Anderson Vanderbilt University Charles Becker Duke University The National Council for Eurasian and East European Research 2601 Fourth Avenue Suite 310 Seattle, WA 98121 TITLE VIII PROGRAM Project Information* Principal Investigator: Kathryn H. Anderson NCEEER Contract Number: 821-04 Date: April 25, 2008 Copyright Information Individual researchers retain the copyright on their work products derived from research funded through a contract or grant from the National Council for Eurasian and East European Research (NCEEER). However, the NCEEER and the United States Government have the right to duplicate and disseminate, in written and electronic form, reports submitted to NCEEER to fulfill Contract or Grant Agreements either (a) for NCEEER’s own internal use, or (b) for use by the United States Government, and as follows: (1) for further dissemination to domestic, international, and foreign governments, entities and/or individuals to serve official United States Government purposes or (2) for dissemination in accordance with the Freedom of Information Act or other law or policy of the United States Government granting the public access to documents held by the United States Government. Neither NCEEER nor the United States Government nor any recipient of this Report may use it for commercial sale. * The work leading to this report was supported in part by contract or grant funds provided by the National Council for Eurasian and East European Research, funds which were made available by the U.S. Department of State under Title VIII (The Soviet-East European Research and Training Act of 1983, as amended).
    [Show full text]
  • Contemporary Issues of Religious Studies in Uzbekistan
    European Journal of Molecular & Clinical Medicine ISSN 2515-8260 Volume 7, Issue 2, 2020 547 CONTEMPORARY ISSUES OF RELIGIOUS STUDIES IN UZBEKISTAN M.F.Alimova, D.U.Qalandarova, L.Alimjonova International Islamic academy оf Uzbekistan, Republic of Uzbekistan. [email protected] Abstract: The paper deals with the actual problems, major directions and development trends of the field of Religious Studies in Uzbekistan. It is clear that the youths have become the main target of different destructive ideas in the period of globalization. The paper focuses on the prevention of these threats and formation of a spiritual immunity against them as well as on the improvement of healthy lifestyle and respect towards national and universal values in souls and minds of the youths in order to prevent a gap to be appeared in their spiritual world. National and religious values have developed for better in Uzbekistan recent years. A special attention has been paid on the deep study and analysis of the religious-educational heritage of ancestors and continuation of their scientific traditions worthily. It was explained that the fact that increase of an interest towards a religion gives a chance to solve the modern complicated issues providing a harmonization of problems in society, thoughts about the solution of them, secular and religious values. Thousands of sects such as Christianity, Buddhism, Islam and other religions were emerged in the second half of the 20th century. The paper emphasizes a possibility to suppose that such kind of processes may be continued in the future. A special attention was paid on the formation of a critical and conscious approach in the youths towards religious news for choosing an objective way in the cyberspace and using the system of the modern information and communication technologies.
    [Show full text]
  • State Policy Towards Religious Minorities in Central Asia
    FORUM 18 NEWS SERVICE, Oslo, Norway http://www.forum18.org/ The right to believe, to worship and witness The right to change one's belief or religion The right to join together and express one's belief This article was published by F18News on: 21 January 2004 CENTRAL ASIA: State policy towards religious minorities in Central Asia By Igor Rotar, Forum 18 News Service <http://www.forum18.org> State policies in Central Asia towards religious minorities present a varied picture. Orthodox Christians say they have almost no problems at all, which is in stark contrast to the situation of other religious minorities such as Protestant Christians, and to the situation of Islam, the most widespread religion in the region. Throughout the region both Islamic radicalism and proselytism by non-Islamic faiths are viewed very seriously indeed by governments, which frequently seek to control and/or severely repress both Islam and proselytism. This is partially due to fear of religious diversity, and partially due to fear of radical Islamic groups such as Hizb-ut-Tahrir. Of all the religious minorities in the Central Asian states only the Orthodox say they have almost no problems at all. Paradoxically, the Orthodox, and not Muslims (the most widespread religion in the region), enjoy almost unlimited rights in all the Central Asian republics. A clear example is provided by Uzbekistan - a state in which, as in Turkmenistan (See Turkmenistan religious freedom survey F18News 2 October 2003 http://www.forum18.org/Archive.php?article_id=151 ), international human rights organisations most frequently record that believers' rights have been infringed.
    [Show full text]
  • Bibliography Religion in Central Asia
    BIBLIOGRAPHY RELIGION IN CENTRAL ASIA (TSARIST PERIOD TO 2016) CAP PAPERS 169 (CERIA SERIES) July 2016 Aurelie Biard1 I. General Background: Sources 1. Methodology ARAPOV, D., “Islam v arkhivnykh materialakh vysshikh gosudarstvennykh uchrezhdenii rossiiskoi imperii (1721-1917)”, Ab Imperio 4, 2008: 253-266. DeWEESE, D., “Survival strategies. Reflection on the notion of religious ‘survivals’ in Soviet ethnographic studies of Muslim religious life in Central Asia”, in MÜHLFRIED and S. SOKOLOVSKIY, eds, Exploring the edge of empire, Berlin: Zürich: Lit, 2011: 35-58. KEMPER, M., “How to take the Muslim peripheries seriously in the writing of imperial history?” Ab Imperio 4, 2008: 472-482. KEMPER, M., and S. CONERMANN, The heritage of Soviet Oriental studies, Abingdon: Routledge, 2011. KHALID, A., “Searching of Muslim Voices in Post-Soviet Archives”, Ab Imperio 4 2008: 302- 312. KHALID, A., “The Bukharan People’s Soviet Republic in the Light of Muslim Sources”, Die Welt des Islams 50(3-4), 2010: 335-361. 1 Aurelie Biard is a Spring 2016 IERES Visiting Scholar and a researcher at the Centre for International Studies and Research (CERI) in Paris and an associated researcher at the Centre for Turkish, Ottoman, Balkan, and Central Asian Studies (CETOBaC, CNRS). She holds a Ph.D in Political Science from Sciences-Po Paris. Her main publications include “The Religious Factor in the Reifications of ‘Neo- ethnic’ Identities in Kyrgyzstan,” in Nationalities Papers and “Power, ‘Original Islam’, and the Reactivation of a Religious Utopia in Kara-Suu, Kyrgyzstan”, in Central Asian Affairs. 1 KNYSH, A., “A Clear and Present Danger: Wahhabism as a Rhetorical Foil,” Die Welt des Islams 44(1), 2004: 3-26.
    [Show full text]
  • Guiding the Hand of God: the Influence of State Involvement in Religion on Religionational Identity by Dustin Gamza a Dissertati
    Guiding the Hand of God: The Influence of State Involvement in Religion on Religionational Identity by Dustin Gamza A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Political Science) in the University of Michigan 2019 Doctoral Committee: Professor Pauline Jones, Chair Associate Professor Robert Mickey Professor Mark Tessler Professor Geneviève Zubrzycki Dustin Gamza [email protected] ORCID iD: 0000-0001-5233-6719 © Dustin Gamza 2019 i ACKNOWLEDGEMENTS I am grateful to all those who made this dissertation possible, whether it be through their support, advice, or comradery. I am thankful to the Weiser Center for Emerging Democracies, the University of Michigan’s International Institute, Georgetown University’s Berkley Center for Religion, Peace & World Affairs, and the Boren Fellowship for providing platforms and funding that allowed me to begin my studies into religion and politics in the post-Soviet space. I am also grateful to the American University of Central Asia and their Central Asian Studies Institute for providing me an institutional home during my fieldwork that served as the foundation for this project, to the National Science Foundation for funding my survey in Kyrgyzstan, and to PIL Research Company for doing an excellent job administering the survey. Many people have provided me support throughout this endeavor. I owe thanks to Nurbek Bekmurzaev, who served as a guide, a translator, a co-researcher, and above all a friend during my time in Kyrgyzstan; to Alton Worthington and Anil Menon, who provided me with helpful advice on my methods; to Andrew Walker and Ana María Silva, who always provided a voice of reason and an escape through conversation and music; to my cohort in the political science department who embarked on this journey with me; and to all my Ann Arbor friends who spent countless nights with me cooking meals, playing games, and creating worlds.
    [Show full text]
  • Politics of Islamisation in Uzbekistan
    POLITICS OF ISLAMISATION IN UZBEKISTAN Kuldip Singh & Sushil Bodh* Abstract: A Sudden upsurge of Islamisation with militant and violent versions was witnessed in post Soviet Uzbekistan. Although Islam for centuries has been an important marker in determining Uzbek and Central Asian identity and national consciousness, it has nevertheless been a multifaceted phenomenon, characterized by the divisions along Shia- Sunni suborders, syncretic shamanist practices, popular/official denominations and lately by Wahabi and fundamentalist versions. Post Soviet Uzbekistan suffered from an ideological void, providing an opportunity to external actors to engage with the people having fundamental tendencies and religious orthodoxy, as opposed to Central Asian ethos and incumbent secular regime. Along with external actors of oil rich West Asian states, Turkey, Iran, Pakistan and Afghanistan the regional actors Islamic Movement of Uzbekistan (IMU), Hizb-ul Tahreer (HT), Akramiya and the like were instrumental in the resurgence of Islam with violent consequences for the whole region. Prolonged fusion of religion with ethno-nationalism and subsequent Soviet suppression, the tribal social structure, economic depression and repressive policies of Islam Karimove‟s authoritarian rule are no less significant in determining resurgence of Islam in Uzbekistan. Keywords: Uzbekistan, Muslim fundamentalism, IMU, HT, Karimove, Central Asia. Introduction: After the collapse of the Soviet Union, there was an Islamic resurgence in Uzbekistan and political Islam began
    [Show full text]